Busy your tongue with Dhikr, Du’aa, Isthigfar & Other Beneficial Speech in Hajj & Other Times – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 4:16)
[audio https://salafiaudio.files.wordpress.com/2015/07/busy-your-tongue-with-dhikr-duaa-isthigfar-and-other-beneficial-speech-in-hajj-other-times-abu-muhammad-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Seeking The Forgiveness Of Allaah & His Messenger (صلى الله عليه و سلم)

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) – and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them.

[Sooratun-Nisaa (4): 64]

Ibnul-Qayyim (rahimahullaah) said:

“Since Allaah – the One free of all imperfections – knew that those to whom the Messenger was sent would certainly wrong themselves and follow their desires, He guided them to that which would repel the evil of that wrong and remove its causes. This lay in two things: Firstly, there was something that they themselves were to do, which was to seek forgiveness of their Lord – the Mighty and Majestic.

Secondly, there was something for someone else to do, and this was that the Messenger (صلى الله عليه و سلم) should ask forgiveness for them when they came to him, submitted obediently to him and acknowledged their wrong-doing. So, if they were to do these two things, they would find that Allaah would accept their repentance and forgive them. He would accept their repentance, thus wiping away the effect of their sins and protecting them from their evils. In addition to this, He would grant them His Mercy, His favourable and fine treatment.

So, what share of this Aayah is there for a person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) ? Does the use of the Aayah support those people who claim that the person should go to his (صلى الله عليه و سلم) grave; ask for forgiveness there, and for his intercession?

The reply is that, as for the share of the person who wrongs himself after the death of the Prophet (صلى الله عليه و سلم) with regard to this Aayah, he should ask for Allaah’s forgiveness, with sincere repentance and this applies in every time and place. It is not a condition for the correctness of his repentance that he should go to his (صلى الله عليه و سلم) grave, and ask for forgiveness there. (By consensus- Ijmaa”).

As for going to his grave and seeking forgiveness there and seeking his intercession, using this Aayah as an evidence, then the Aayah does not indicate this in any sense at all. It only refers to going to him (صلى الله عليه و سلم) ; not going to his grave; nor does it state that he will seek forgiveness for them if they seek intercession from him after his death.

This is thus shown to be a false and futile argument which is further clarified by the fact that the Companions, those who of all people knew best about the Book of Allaah and the Sunnah of His Prophet (صلى الله عليه و سلم) , did not understand the Aayah in this way. So it is known that this is an innovation. That which is most frequently used as evidence by those who permit it, is the narration of al-`Utabee from an unknown Bedouin, even though we do not know any chain of narration for it. If this disconnected report, or it’s like, were a hadeeth or a report from a Companion, then it would not be permissible to use it as a proof, and its ruling would not be binding upon us because of its lack of authenticity. How then can it be permissible to use as proof for this a story that is not authentic, concerning a Bedouin who is unknown!? [1]

Shaikh ‘Abdur-Rahmaan ibn Naasir as-Sa`dee (rahimahullaah) said:

“Allaah said:

Meaning: If, when they had wronged themselves, they had come to you – O Muhammad (صلى الله عليه و سلم) i.e. acknowledging their sins, and fully confessing them.

“…and had sought Allaah’s forgiveness, and the Messenger had asked for Allaah’s forgiveness for them, then they would have found that Allaah would have accepted their repentance and had mercy upon them”

i.e. He would have turned to them, forgiven their wrongdoing, and been Merciful to them; by accepting their repentance, guiding them to it and granting it to them, and rewarding them for it. This coming to the Messenger (صلى الله عليه و سلم) was something specific to his lifetime. This is what the context indicates, because seeking forgiveness from the Messenger cannot occur except in his lifetime. As for after his death, then nothing can be sought from him; rather that would be shirk.” [2]

***

Footnotes:

[1] Tayseerul-‘Azeezil Hameed Sharh Kitaabit-Tawheed of Shaikh Sulaymaan ibn `Abdillaah ibn Muhammad bin `Abdul-Wahhaab (pp. 561-562)
[2] Tayseerul-Kareemir-Rahmaan fee tafseer Kalaamil-Mannaan of Shaikh “Abdur-Rahmaan ibn Naasir asSa”dee.

[Translated by Aboo Talhah Daawood ibn Ronald Burbank -rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

Three Ways to Forgiveness – Imam Ibn Rajab

Three Ways to Forgiveness
جامع العلوم واحلكم :Original Title
Original Author: Ibn Rajab al-Ḥanbalī
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Contents

The Ḥadīth
The First Way: Hopeful Supplication
The Second Way: Asking Allah for Forgiveness
The Third Way: Tawḥīd

Anas Ibn Mālik (radhi Allaahu anhu ) said: I heard Allah’s messenger ( sallallaahu alaihi wa sallam) saying:

“Allah ( تعاىل ) said, ‘Oh son of Adam, as long as you call on me and hope in me, I  will forgive you for whatever (sins) you have and I will not mind. Oh son of Adam, if your sins were to reach the clouds in the sky and then were you to ask for my forgiveness, I would forgive you and I would not mind. Oh son of Adam, if you were to come to me with sins as much as the earth and then you meet me not worshipping anything else along with me, I would come to you with as much forgiveness.’”

Recorded by at-Tirmidhī (no. 3540). Shaykh al-Albānī said it is authentic in “Ṣaḥīḥ Sunan at-Tirmidhī” (no. 2805)

Click the below link to read or download the full document

Three Ways to Forgiveness-Ibn Rajab al-Hanbali [PDF]

How Sins can Cause you to Enter Paradise – Imam Ibn a Qayyim

By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’

It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered:

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.

Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude.

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’

[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

The Leading Supplication for Seeking Forgiveness – Shaykh ul-Islaam Ibn Taymeeyah

A Summary of the Explanation of the Hadeeth of ‘The Leading Supplication for Seeking Forgiveness’
by Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah-
Translated by Abbas Abu Yahya

On the authority of Shaddad bin Aws Radi Allaahu anhufrom the Messenger of Allaah sallAllaahu alayhi wa sallamwho said:

‘Indeed the major supplication for forgiveness is

اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ أَبُوءُ لَكَ بِذَنْبِي وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ

O Allaah You are my Lord, there is none worthy of worship in truth except You, You created me and I am Your slave and I abide by Your covenant and promise as best as I can, I seek refuge in You from the evil that I have committed, I profess to you my sins and I acknowledge Your favour upon me, so forgive me verily no one forgives sins except You.

Allaahumma anta rabbee, la ilaha illa anta, Khalaqtanee, wa ana abduka, wa ana ala ahdika wa wa’dika mastata’tu, a’outhu bika min sharri ma sanatu, aboo’u laka bi thambee wa aboo’u laka bini’matika alayya, faghfirlee fa’innahu la yaghfiru ath-thunooba ‘illa ‘anta

So whoever says this with certainty when the morning arrives and dies during that day before evening, then he is from the people of Paradise and whoever says it with certainty in the evening, and dies before the morning, then he is from the people of Paradise.’

Narrated by Bukhari, an-Nisa’ee & Tirmidhi

Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- said about the preceding hadeeth:

‘Regarding the saying of the Messenger -sallAllaahu alayhi wa sallam- about the Leading Supplication forSeeking Forgiveness is that when the slave of Allaah says: ‘O Allaah You are my Lord, there is none worthy of worship in truth except You’ this hadeeth comprises well-known, magnificent matters and therefore it is rightfully the Leading Supplication for Seeking Forgiveness since it commences with the slave of Allaah acknowledging al-Ruboobiyah(The Lordship) of Allaah.

Then the slave of Allaah follows that up with Tawheed al-Uloohiyah (Allaah’s sole right to be Worshipped) by saying: ‘there is none worthy of worship in truth except You.’ So here he acknowledges that it is Allaah who created him and brought him into existence when he was nothing and so Allaah is rightfully The One who takes charge of complete beneficence to His slave with forgiveness for his sins, just as He – Subhanahu wa Ta’ala – began with beneficence to him by creating him.

The slave of Allaah then says: ‘I am Your slave’ by which he acknowledges that servitude of worship is only for Allaah, since Allaah –Ta’ala- created the son of Adam for Himself and for His worship as is mentioned in some Athaar (narrations).

So, if a slave of Allaah leaves that for which Allaah created him, which is obedience to Allaah, knowing Him, loving Him, turning repentantly to Him and relying upon Him, then he has fled from his Master.When the slave of Allaah repents to Allaah and returns to Him, then he has repented to that which Allaah loves from the slave and so Allaah is pleased with this return. This is why the Messenger -sallAllaahu alayhi wa sallam- mentioned regarding Allaah Ta’ala that: ‘Allaah is greater in happiness with the repentance of His slave than that of a slave finding his lost ride, which had his food and his drink on it, in a perilous land after he had given up hope of recovering it.’

Allaah – Subhanahu – is The One who is capable of returning his ride and Allaah was The One who returned it to him. This is the height of excellence and beneficence, worthy of he who is in this circumstance, and there is nothing more beloved to the slave than Allaah.

The slave of Allaah then says: ‘and I abide byYour covenant and promise as best as I can’.So Allaah – Subhanahu wa Ta’ala – made a contract with His slaves wherein He set out commands and prohibitions. Allaah promised them that if they fulfilled His contract, He would reward them with the highest of rewards. So the slave of Allaah continues moving between fulfilling his contract to Allaah and attesting to Allaah’s promise, meaning: I fulfil Your contract, attesting to Your promise.

This meaning was mentioned by the Prophet -sallAllaahu alayhi wa sallam- in his saying: ‘Whoever fasts Ramadan with Eemaan and (al-Ihtisaab) hoping for a reward, then he is forgiven for his previous sins.’

Eemaan here is the action which is: the contract Allaah contracted with His worshippers.

Al-Ihtisaab (hoping for a reward) is: hoping for Allaah’s reward by doing this action -which is not fitting except when attesting to His promise.

As for his -sallAllaahu alayhi wa sallam- saying: ‘Eemaan andAl-Ihtisaab (hoping for a reward)’ then the slave of Allaah is driven to do this, due to his Eemaan.Allaah legislated and obligated it, was pleased with and commanded it. Al-Ihtisaab (hoping) is the reward with Allaah which means the slave of Allaah does this action sincerely for Allaah, hoping for His reward.

As for his saying: ‘as best as I can’, then this means: I fulfil this according to my ability and that which Allaah has made rightful upon me, not according to that which befits You O Allaah.

In this statement there is a proof which establishes that the slave of Allaah has strength and capability and that he is not compelled by destiny, rather he himself has the capability which is his being entrusted with commands and prohibitions, reward and punishment.

Also from this statement is a refutation of the Qadareeyah al-Mujbirah (a sect who believe that destiny means that actions are due to compulsion); who say that the slave of Allaah has neithercapability nor potential by himself and that he has no decision over actions whatsoever, but rather that Allaah will punish due to Allaah’s own action and not due to the action of Allaah’s slave.

This part of the supplication is also a refutation ofthe al-Majooseeyah (fire worshippers) and other than them.

Then the slave of Allaah says: ‘I seek refuge in You from the evil that I have committed’ so the slave of Allaah seeks refuge, protection and fortification with Allaah, fleeing to Him from that which one seeks refuge from, just like the refugee who secures himself from the enemy in a fortresswhich will save him from them.

There is affirmation of the actions of the slave of Allaah and his seeking his own livelihood and also that evil is attributed to his own actions and not to his Lord in his saying: ‘I seek refuge in You from the evil that I have committed’ so evil, in itself,is indeed from the slave of Allaah.

As for our Lord (Allaah) then He has Beautiful Names, all His Attributes are attributes of perfection and all His Actions are Wise and for a just purpose.What supports this is the saying of the Messenger -sallAllaahu alayhi wa sallam-: ‘evil is not attributed to You’ as is mentioned in the hadeeth narrated by Muslim in the supplication for beginning the prayer.

The slave of Allaah then says: ‘I acknowledge Your favour upon me’ which means I acknowledge this matter; i.e. I affirm this – that I acknowledge You with Your blessings upon me. You are The One deserving of this because You are The One who is praised and I seek forgiveness from You for my sins.This is why some of the righteous people said: ‘It is a must that every breath the slave of Allaah takes is one of two types; one breath where he praises his Lord and, in the next one, one where he seeks forgiveness from his sins.’

When the slave of Allaah testifies to these two matters then his Uboodiyah (servitude to Allaah) becomes correct, he is raised in degrees of goodness and Eemaan, his own self is diminished and he humbles himself for his Lord. This is the perfection of Uboodiyah by which he becomes free of being amazed by himself, of pride and of beautifying actions in order to show off.

Allaah is The One who gives success and He is The One Who Guides. All praise be to Allaah Alone and may the peace and blessings of Allaah be upon our leader Muhammad, his Family and his Companions, may Allaah be pleased with them all. Allaah is sufficient for us and He is The Best to protect.’

Taken From: ‘al-Majmoo’ al-‘Aleeyah min Kutub wa Rasail wa Fatawa Shakyh ul-Islaam Ibn Taymeeyah’ 1/54-59

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his Family, his Companions and all those who follow his guidance.

اللــَّـهُـمَّ – O Allaah أَنْـتَ – You

رَبِّـي – My Lord لا – No/None

إِلَـهَ – deity/god إِلَّا – except

خَـلَقْـتَـنِـي – You created me وَ – and

أَنَـا – I am عَـبـْدُكَ – Your slave

عَـلَـى – on عَـهْـدِكَ- I abide to Your covenant

وَعْـدِكَ – promise مَـا – what

اسْـتَـطَـعْـتُ – as best as I can أَعُـوذُ بِـكَ – I seek refuge in You

مِـنْ – from شَـرِّ – evil

صَـنَـعْـتُ – I have committed أَبُـوءُ لَكَ – I profess to you

بِـذَنْـبِـي – my sins بِـنِـعْمَـتـِكَ – Your favour

فَاغْـفِـرْ لـِي – so forgive me فَإِنَّهُ – verily He

يَـغْـفِـرُ – forgives الـذُنُـوبَ – sins

اللَّهُمَّ أَنْتَ رَبِّي – Allaahumma anta rabbee -O Allaah You are my Lord

لَا إِلَهَ إِلَّا أَنْتَ – la ilaha illa anta – there is none worthy of worship in truth except You

خَلَقْتَنِي وَأَنَا عَبْدُكَ– Khalaqtanee, wa ana abduka – You created me and I am Your slave

وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ – wa ana ala ahdika wa wa’dika mastata’tu – and I abide by Your covenant and promise as best as I can

أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ – a’outhu bika min sharri ma sanatu – I seek refuge in You from the evil that I have committed

أَبُوءُ لَكَ بِذَنْبِي – aboo’u laka bithambee – I profess to you my sins

وَأَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ – wa aboo’u laka bini’matika alayya – and I acknowledge Your favour upon me

فَاغْفِرْ لِي – faghfirlee – so forgive me

فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ – fa’innahu la yaghfiru ath-thunooba – verily no one forgives sins

إِلَّا أَنْتَ – ‘illa ‘anta – except you

Seeking Forgiveness

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 371
Seeking Forgiveness

Allah, the Exalted, says:

And ask forgiveness for your sin…” (47:19)

And seek the forgiveness of Allah. Certainly, Allah is Ever Oft-Forgiving, Most Merciful.” (4:106)

And declare the freedom of your Rubb from imperfection beginning with His praise, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives.” (110:3)

For Al-Muttaqun (the pious) there are Gardens (Jannah) with their Rubb, underneath which rivers flow. Therein (is their) eternal (home) and Azwajun Mutahharatun (purified mates or wives). And Allah will be pleased with them. And Allah is All-Seer of the (His) slaves. Those who say: `Our Rubb! We have indeed believed, so forgive us our sins and save us from the punishment of the Fire. (They are) those who are patient, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend (give the Zakat and alms in the way of Allah) and those who pray and beg Allah’s Pardon in the last hours of the night.” (3:15-17)

And whoever does evil or wrongs himself but afterwards seeks Allah’s forgiveness, he will find Allah Oft-Forgiving, Most Merciful.” (4:110)

And Allah would not punish them while you (Muhammad (sallallaahu ’alayhi wa sallam)) are amongst them, nor will He punish them while they seek (Allah’s) forgiveness.” (8:33)

And those who, when they have committed Fahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; – and none can forgive sins but Allah – and do not persist in what (wrong) they have done, while they know.” (3:135)

The Qur’anic Ayat on the subject are many and well-known.

1869.  Al-Agharr Al-Muzani (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Sometimes I perceive a veil over my heart, and I supplicate Allah for forgiveness a hundred times in a day.”
[Muslim].

1870.  Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “I swear by Allah that I seek Allah’s Pardon and turn to Him in repentance more than seventy times a day.”
[Al-Bukhari].

1871.  Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “By the One in Whose Hand my soul is! If you do not commit sins, Allah would replace you with a people who would commit sins and seek forgiveness from Allah; and Allah will certainly forgive them.”
[Muslim].

1872.  Ibn `Umar (May Allah be pleased with them) said: We counted Messenger’s saying a hundred times during one single sitting: Rabb-ighfir li, wa tubb `alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful.”
[Abu Dawud and At-Tirmidhi].

1873.  Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone constantly seeks pardon (from Allah), Allah will appoint for him a way out of every distress and a relief from every anxiety, and will provide sustenance for him from where he expects not.”
[Abu Dawud].

1874.  Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who says: `Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance),’ his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah).”
[Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].

1875.  Shaddad bin Aus (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “The best supplication for seeking forgiveness (Syed-ul-Istighfar) is to say: `Allahumma Anta Rabbi, la ilaha illa Anta, khalaqtani wa ana `abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, a`udhu bika min sharri ma sana`tu, abuu laka bini`matika `alayya, wa abuu bidhanbi faghfir li, fa innahu la yaghfirudh-dhunuba illa Anta. (O Allah! You are my Rubb. There is no true god except You. You have created me, and I am Your slave, and I hold to Your Covenant as far as I can. I seek refuge in You from the evil of what I have done. I acknowledge the favours that You have bestowed upon me, and I confess my sins. Pardon me, for none but You has the power to pardon).’ He who supplicates in these terms during the day with firm belief in it and dies on the same day (before the evening), he will be one of the dwellers of Jannah; and if anyone supplicates in these terms during the night with firm belief in it and dies before the morning, he will be one of the dwellers of Jannah.”
[Al-Bukhari].

1876. Thauban (May Allah be pleased with him) reported: Whenever the Messenger of Allah (sallallaahu ’alayhi wa sallam) finished his Salat (prayer), he would beg forgiveness three times [by saying, `Astaghfirullah’ (3 times)] and then he would say: “Allahumma Antas-Salamu, wa minkas-Salamu, tabarakta ya Dhal-Jalali wal-Ikram. (O Allah! You are the Bestower of security and security comes from You; Blessed are You. O Possessor of glory and honour).” Imam Al-Auza`i (one of the subnarrators) of this Hadith was asked: “How forgiveness should be sought?” He replied: “I say: Astaghfirullah, Astaghfirullah (I seek forgiveness from Allah. I seek forgiveness from Allah).”
[Muslim].

1877. `Aishah (May Allah be pleased with her) reported: Prior to his demise, the Messenger of Allah (sallallaahu ’alayhi wa sallam) used to supplicate frequently: Subhan Allahi wa bihamdihi; Astaghfirullaha wa atubu ilaihi (Allah is free from imperfection, and I begin with praising Him. I beg forgiveness from Allah and I turn to Him in repentance.”
[Al-Bukhari and Muslim].

1878.  Anas (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Allah, the Exalted, has said: `O son of Adam! I shall go on forgiving you so long as you pray to Me and aspire for My forgiveness whatever may be your sins. O son of Adam! I do not care even if your sins should pile up to the sky and should you beg pardon of Me, I would forgive you. O son of Adam! If you come to Me with an earthful of sins and meet Me, not associating anything with Me in worship, I will certainly grant you as much pardon as will fill the earth.”’
[At-Tirmidhi].

1879.  Ibn `Umar (May Allah be pleased with them) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “O women folk! You should give charity and be diligent in seeking Allah’s forgiveness because I have seen (i.e., on the Night of the Ascension to the highest heavens) that dwellers of the Hell are women.” A woman amongst them said: “Why is it that the majority of the dwellers of Hell are women?” The Prophet (sallallaahu ’alayhi wa sallam) replied, “You curse frequently and are ungrateful to your husbands. In spite of your lacking in wisdom and failing in religion, you are depriving the wisest of men of their intelligence.” Upon this the woman asked: “What is the deficiency in our wisdom and in our religion?” He (sallallaahu ’alayhi wa sallam) replied, “Your lack of wisdom can be well judged from the fact that the evidence of two women is equal to that one man. You do not offer Salat (prayer) for some days and you do not fast (the whole of) Ramadan sometimes, it is a deficiency in religion.”
[Muslim].

Abomination of saying: “Forgive me if you wish, O Allah!”

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 332
Abomination of saying: “Forgive me if you wish, O Allah!”

1743. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “You must not supplicate: `O Allah! forgive me if You wish; O Allah bestow mercy on me if You wish.’ But beg from Allah with certitude for no one has the power to compel Allah.
[Al-Bukhari and Muslim]

Another narration of Muslim is: “A supplication should be made in full confidence and one should persistently express his desire (before Allah) in his supplication, for no bounty is too great for Allah to bestow (upon his slaves).

1744. Anas (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When one of you supplicates, let him be decisive and he should not say: `O Allah, bestow upon me such and such if You wish’, because no one has the power to compel Him.”
[Al-Bukhari and Muslim].

Ramadhaan : The Month Of Forgiveness – Abu Muhammad Al-Maghribee [Audio|En]

Taken from one of the works of our noble sheikh Abdur-Razzaaq al-Badr, hafidhahullah

Listen / Download Mp3 Here (Time 55:26)
[audio https://salafiaudio.files.wordpress.com/2014/06/ramadhaan-the-month-of-forgiveness-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com

 

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine

Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Allaah – the Most High – said:

“Seek Allaah’s forgiveness for your sins, Indeed Allaah is Most-Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:106].

“Whosoever does an evil action, or oppresses his ownself through sinning, then seeks Allaah’s forgiveness, will indeed find that Allaah is Most Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:110].

Imaam as-Sa’dee (d.1376H)- rahimahullaah – said:

“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely does istighfaar (seeks Allaah’s forgiveness) for it – which involves:- [i] affirming that it is a sin, [ii] having regret for doing it, [iii] abstaining from it, and [iv] having a firm resolve not to do it again – then such is the person who has the promise of Allaah’s forgiveness and mercy – and indeed Allaah never breaks His Promise. So Allaah will forgive the sinner, purify him of his sin, and accept from him those righteous action that he had previously done [before committing the sin] …And know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allaah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allaah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allaah – the Most High – Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”1

The Prophet sallallaahu ‘alayhi wa sallam said:

“Allaah – the Most High – said: O son of Aadam, so long as you call upon Me and hove hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come to me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me in the worship of Me, I would bring you forgiveness as great as it.”2

Allaah – the Exalted – also said about istighfaar:

“Allaah will not punish them whilst you (the Prophet ‘alayhis-salaam) are amongst them, nor will He punish them whilst they seek Allaah’s forgiveness.” [Soorah al-Anfaal 8:33].

Allaah informs us that there are two factors which are the cause of safety from the terrible punishment of Allaah, and would continue to be so as long as they are present in the Ummah: [i] the Prophet sallallaahu ‘alayhi wa sallam being amongst them, and [ii] their seeking Allaah’s forgiveness.

Ibn ‘Abbaas radiallaahu ‘anhu said:
“There are two [causes] why the people remained safe, [i] the Prophet sallallaahu ‘alayhi wa sallam living amongst them, and [ii] their seeking Allaah’s forgiveness. The Prophet sallallaahu ‘alayhi wa sallam has now departed, so all that remains is seeking Allaah’s forgiveness.”3

Thus, the more negligent we become in seeking Allaah’s forgiveness, the more we open up the doors of Allaah’s punishment; both to ourselves as individuals and to the society as a whole. So – O Muslims – let us be mindful!


1. Tayseerul-Kareemur-Rahmaan (p. 164).
2. Saheeh: Related by at-Tirmidhee (no.3540), from Anas radiallaahu ‘anhu. It was authenticated by Shaykh al-Albaanee in as-Saheehah (nos.127-128).
3. Related by Ibn Katheer in Tafseer Qur’aanul’Adheem, (2/317).

Forgiveness: The Mark of a Muslim : Ibn Taymiyyah

By: Shaykul Islam Ibn Taymiyyah – Majmoo’ Fataawaa (28/50-57)
Source: Al-Istiqaamah
Issue No.6 – Dhul-Qa’dah 1417H / March 1997

In the Name of Allaah, the Most Merciful, the Bestower of Mercy. Indeed Allaah – to whom belongs all praise – has bestowed upon me immense grace, great favours and generous blessings which necessitates immense gratitude, being firm upon obedience to Him, and becoming accustomed to having beautiful patience in that which He ordered. Indeed, a servant is ordered to have sabr (patience) in times of ease more so than in times of hardship. Allaah – the Most High – said:

“But if we let man taste the good favours after poverty and harm has touched him, he is sure to boastfully say: Harm has departed from me. Indeed he is exultant, boastful and ungrateful to Allaah, Except those who show patience and do deeds of righteousness and obedience to Allaah, for them will be forgiveness and a great reward.” [Soorah Hood 11:10-11].

And you all know that Allaah – the Most Perfect – has blessed this affair 2 with such blessings which contain the means to aid His Religion, raise high His Word, aid His Army, and grant honour to His Awliyaa (pious and righteous servants). It is also the cause for strengthening Ahlus-Sunnah wal-Jamaa’ah and causing humiliation to the people of innovations and sectarianism. Likewise, it is also the cause for affirming that which has been affirmed by yourselves from the Sunnah (regarding the truth of this matter), and a cause for increasing this by opening up the avenues of guidance, victory and proofs: such that the truth becomes known to the people, who none but Allaah can enumerate. It is also a cause for the masses to begin to accept the way of the Sunnah and the Jamaa’ah; as well as countless other favours. All of this must therefore be accompanied by immense gratitude to Allaah, as well as having patience – even ii this patience is in times of ease.

And you all know that from the great principles which sum up the Religion is: Uniting the hearts, unifying the word, and reconcilination between each other, as Allaah – the Most High – said:

“So fear and obey Allaah, and reconcile the matters of differences between yourselves.” [Soorah al-Anfaal 8:10].

“And hold fast altogether to the rope of Allaah and do not split-up.” [Soorah Aal-‘lmraan 3:103].

“And do not be like those who split-up and differed after the clear proofs came to them. For those there will be a severe punishment.” [Soorah Aal-‘lmraan 3:105].

And other examples like this from the texts (of Revelation), which order us with the Jamaa’ah (unity upon the way of the Companions) and coming together, and prohibit splitting and differing. And the people who most exemplify this principle are Ahlul-Jamaa’ah (the people of the Jamaa’ah); just as the people who most exemplify leaving it are the people of sectarianism.

And that which sums up the Sunnah is: Obedience to the Messenger. This is why the Prophet sallallaahu ‘alayhi wa sallam said: “Indeed Allaah is pleased with three things: That you worship Allaah alone without associating any partner along with Him; that you holdfast all together to the Rope of Allaah and not to become split-up; and that you give sincere advice to whomsoever Allaah put in charge of your affairs.3

And in the Sunan collections from the hadeeth of Zayd ibn Thaabit and Ibn Mas’ood – who were both great fuqahaa (Scholars of deep understanding) – who relate that the Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah enliven whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Sincerity for Allaah in one’s action; sincere advice to those in authority and clinging to the Jamaa’ah.”4

And his saying: “has no malice” means not having any contempt for them. So the heart of a Muslim does not hate these characteristics. On the contrary, it loves them and is pleased with them.

So the first thing which I shall begin with regarding this principle is what is connected to myself. So you all know – may Allaah be pleased with you all – that I do not desire any harm at all – inwardly or outwardly – for anyone from the general masses of the Muslims, let alone our colleagues and companions. Nor do I harbour any ill-feeling towards anyone of them, nor do I blame them for anything at all. Rather, to me they are deserving of nobility, love, honour and respect, over and over – each in accordance with their level. And a person cannot be except (one of three types): Someone who sincerely strives to ascertain the truth; and is correct, or one who sincerely strives to ascertain the truth; but errs, or a sinful person. As for the first, then he is rewarded and thanked. The second is rewarded for his ijtihaad (striving to ascertain the truth), and is forgiven and excused for his error. As for the third, then may Allaah forgive us, and him, and all the Believers.

So we should not try to dwell upon the words of those who opposed this fundamental; by saying that so and so is deficient, or so and so did not act, or so and so was the cause of harm to the Shaykh, or was the reason why all this occurred, or so and so used to speak about the plots of so and so; and other such similar statements which contain criticism of some of our colleagues and brothers. For indeed do not allow them to harm the brothers and colleagues in this manner, and there is no might, nor any power except with Allaah.5

Rather, the likes of this criticism actually returns to the one who said it in the first place, unless he has good deeds by which Allaah will forgive him – if He wills – and indeed Allaah does forgive that which has preceded. And you also all know about the harsh treatment that was given to some of the brothers in Damascus, and that which occurs even now in Egypt. This – in reality – is not due to a deficiency or shortcoming in the brothers, nor has it occurred because we have changed our views and hate them. Rather, such people, after receiving such harsh treatment increase in the status, love and respect that we have for them. For indeed the likes of these trials are beneficial to the Believers, because Allaah corrects and improves them due to it. Since the Believer to another Believer is like each of a pair of hands, each washes the other. However, it sometimes happens that dirt cannot be removed except with a certain amount of roughness, but that brings about cleanliness and softness, for which that roughness is praised …

You (also) all know that much of what has occurred in this matter were lies, false accusations, false suspicions, and the following of false desires, the likes of which cannot be described. So all those lies and false accusations that were directed against me, are actually a source of goodness and blessing for me. Allaah – the Most High – said:

“Indeed those who brought forward the lie are a small group amongst you. However, do not think that it is an evil for you. rather, it is good for you. And every person amongst them will be paid the sin of what they earned. And as for the one who took on the leading role in this, his will be a severe punishment.” [Soorah an-Noor 24:11].

So through such trials, Allaah manifests the light of truth and its clear proofs, which repel the falsehood and lies. So I do not desire to take revenge upon any of those who lied against me, or oppressed me, or showed enmity and hatred towards me. For indeed I forgive every Muslim, and I love only the good for them, and I desire for every Muslim the good that I desire for myself As for those who lied and did wrong, then I have excused and forgiven them. However, whatever is connected to violating the Rights of Allaah in this affair, then they should seek tawbah (repentance). So if they turn to Allaah in repentance, then Allaah will turn to them in forgiveness, otherwise the Judgement of Allaah will apply to them. So if a person were to be thanked for his evil actions, then I thank all those who were the cause for this (trial) to happen to me – for it entails all the good of this world and the Hereafter. However, Allaah is thanked for His good blessings and favours by which no affair happens to a Believer, except that there is good for him in it. And the people of good intentions are thanked for their intentions, and the people of good actions are thanked for their actions. And as for those who did evil – then we ask Allaah that He turns to them in forgiveness. And you all know that this is from my nature and character.

Likewise, you all know that Abu Bakr as-Siddeeq radiallaahu ‘anhu, concerning the matter of al-lfq (the Lie against ‘Aaishah, his daughter, and wife of the Prophet sallallaahu ‘alayhi wa sallam), about which Allaah revealed some Verses of the Qur’aan, so he swore that he would not give any more charity to Mistaah ibn Athaathah; because Mistaah was one of those who participated in the Lie. So Allaah revealed:

“And let not those amongst you who have been blessed with grace and wealth swear not to give any help or support to their relatives, or to the poor and needy, or to those who migrated in the path of Allaah. Rather, let them pardon and be forgiving. Do you not love that Allaah should forgive you? And Allaah is Oft-Forgiving, Most Merciful.” [Soorah an-Noor 24:22].

So when this Verse was revealed, Abu Bakr radiallaahu ‘anhu said: “Rather, by Allaah! I love that Allaah should forgive me.” So he continued to give to Mistaah the aid and charity that he used to give before.6 So with forgiveness and kind treatment towards one another, and doing Jihaad (fighting and striving) in Allaah’s Path, then it is a must that:

“Allaah will bring a people whom He will love, and they will love Him; soft, humble and gentle with the Believers, stern towards the unbelievers, fighting in the path of Allaah, and never afraid of the blame of the blamers. That is the Grace of Allaah which He bestows upon whosoever He Wills. And Allaah suffices for the needs of His creation, the All-Knower. Indeed your Walee (protector and guardian) is Allaah, His Messenger, and the Believers; those who offer the Prayer correctly, and give Zakaah, and who bow down in obedience to Allaah. And whosoever takes Allaah, and His Messenger, and the Believers as protectors and guardians, then it is the party of Allaah who will be victorious.” [Soorah al-Maa’idah 5:53-55].

Was-salaamu ‘alaykum wa rahmatullaahi wa barakaatuhu.


1. Majmoo’ Fataawaa (28/50-57), slightly abridged.
2. The affair being referred to is the first of Ibn Taymiyyah’s unjust imprisonment – a period of one and a half years, in the year 705H – which occurred due to some lies and false accusations against him.
3. Related by Muslim (3/1340) and Ahmad (2/367).
4. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).
5. This is in reference to some of their colleagues and brothers in Damascus, who weakened during this ordeal, and did not remain firm upon the correct methodology. So Ibn Taymiyyah is prohibiting any of his students and collegues from harming them in any way, and makes an excuse for them, and explains that he bears no ill-feeling or hatred in his heart towards any of them. Rather, he makes it clear that he has respect for them, and loves them for the sake of Allaah.
6. Related by al-Bukhaaree (no.4757)

 

Repel evil with that which is better

From Al-Istiqaamah Magazine , Issue No.7 , Rabee’ ul-Awwal 1418H / July 1997

Allaah – the Most High – said:

“The good deed and the evil deed cannot be equal. Repel evil with that which is better; then indeed, he between whom and you there was enmity, will become as though he was a close friend.” [Soorah Fussilat 41:34].

Imaam as-Sa’dee (d. 1376H)- rahimahullaah – said:

“Not equal are acts of goodness and obedience, which are done to earn the pleasure of Allaah; and acts of evil and disobedience, that bring about the anger of Allaah, and not His good pleasure. Likewise. not equal are those acts of goodness and kindness that are done towards the creation, and those acts of evil done against them – neither in their nature, their characteristics, nor in their rewards: “Is not the reward for good acts, goodness.” Then, a particular, but important act of ihsaan (goodness and kindness) is commanded, which is: showing ihsaan towards the one who has ill-treated you; because Allaah commanded to repel evil with that which is better. This means that whenever you are ill-treated by anyone from amongst the creation – in particular those that have great rights over you; such as relatives, friends, and their like – then return their ill-treatment of you with acts of kindness and goodness towards them. Thus, if you have been cut-off from then seek to join the ties of relation; if you have been oppressed, then be forgiving; if you have been spoken ill of, either in your presence or behind your back, then do not retaliate, but rather be forgiving and speak to them with mild and soft words; if you have been boycotted and abandoned, then continue speaking to those who have done so, with good words, and continue giving them the greetings of salaam. So if you return acts of evil with acts of ihsaan (goodness and kindness), then you will indeed acquire a tremendous benefit.”1

Consider also, the following incident.

‘Aaishah radiallaahu’anhaa said:

I asked the Prophet sallallaahu ‘alayhi wa sallam: O Allaah’s Messenger, has there ever been a day more severe upon you than the day of Uhud? So he said: “Your tribe troubled me greatly, and the most troublesome thing which I experienced from them was on the day of ‘Aqabah when I presented myself to Ibn ‘Abd Yaaleel ibn ‘Abd Kulaal, and he did not respond to my Message as I had hoped. So I returned overwhelmed with grief and sorrow, and did not recover until I reached Qarnuth-Tha’aalib. I raised my head and saw a cloud shading me. Then I looked and saw (the Angel) Jibreel in it, and he called me saying. Allaah has heard what your people have said to you, and their reply. And Allaah has sent the Angel of the mountains to you to do whatever you wish. So the Angel of the mountains called me, greeted me with Salaam; and then said. O Muhammad. Allaah has heard what your people said to you, and I am the Angel of the mountains. My Lord has sent me to you, that you may order me as you wish. So what do you wish? If you should so wish, I will crush them beneath the two mountains.” So Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “No, rather hope that from their offspring will come who will worship Allaah alone, and not worship anything else along with Him.”2

Ibn Abee Haatim (d.328H) – rahimahullaah – said:

“I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al-Joo’ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: “Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them.” Ibn Abee Haatim said: So I took that as my benefit from Damascus.”3


1. Tayseerul-Kareemur-Rahmaan (p.695).
2. Related by al-Bukhaaree (no.3231) and Muslim (no.1795).
3. Related by Ibn al-Jawzee in Sifatus-Safwaa (2/200)

 

Seeking Forgiveness for Yourself, Parents and Believers – Compiled and Translated By Abbas Abu Yahya

Seeking Forgiveness 
Compiled & Translated By Abbas Abu Yahya

Published by Miraath Publications

Listen to Audio Excerpt @ : Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 28

1 – Knowing that Allaah is the One Who forgives

From Ibn Abbas -Radhi Allaahu anhu- said who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: that Allaah Azza wa Jal said:

من علم أني ذو قدرة على مغفرة الذنوب غفرت له و لا أبالي ما لم يشرك بي شيئا

‘Whoever knows that I have the capability to forgive sins, then I will forgive him and not care, as long as he did not associate anything with Me.’ [Collected by Tabrani and Albaani declared it to be Hasan in Saheeh al-Jamia no. 4330]

2 – Hundred times a Day

From al Aghra -Radhi Allaahu anhu- who said I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

يا أيها الناس ! توبوا إلى الله واستغفروه فإني أتوب إلى الله وأستغفره في كل يوم مائة مرة

‘O you people repent to Allaah and seek His forgiveness, since indeed I repent to Allaah and I seek His forgiveness a hundred times every day.’ [Collected by Ahmad & Albaani declared it to have a saheeh Isnad in Saheehah no. 1452]

3 – Seeking Forgiveness for Parents

Allaah Tabaraka wa Ta’ala said:

رَّبِّ ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِمَن دَخَلَ بَيۡتِيَ مُؤۡمِنٗا وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۖ

– My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women. – [Nuh: 28]

Allaah Tabaraka wa Ta’ala said:

وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّيَانِي صَغِيرٗا ٢٤

– and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was small.’ – [al-Isra: 24]

From Abu Hurairah – Radi Allaahu anhu – who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

إن الرجل لترفع درجته في الجنة فيقول : أنى ( لي ) هذا ؟ فيقال : باستغفار ولدك لك

‘Indeed Allaah raises the grade of a righteous slave of His in Paradise so much that the slave of Allaah says: ‘O My Lord! From where is all this for me? He will say: ‘By your son seeking forgiveness for you.’ [Collected by Ibn Majah, Ahmad, Ibn Abi Shaybah in ‘al-Mussanaf’, Asbahani in ‘Targheeb’, Baghawi in ‘Sharh as-Sunnah’, and by ad-Diyaa & Albaani declared its Isnad as hasan in Saheehah no.1598]

Abul Hasan as-Sindi -Rahimullaah- (d. 1138 A.H.) said in his explanation of ‘Sunnan Ibn Majah’:

‘Therefore it is necessary for the son to seek forgiveness for his parents.’ [From ‘Sunnan Ibn Majah’ No. 3660]

Shaykh Salih al-Fawzan was asked:

‘My mother seeks forgiveness and makes Tasbeeh a hundred times a day for her parents daily, what is the ruling of seeking forgiveness for parents after they have passed away?

The Shaykh answered:

‘This is a good thing, seeking forgiveness for parents and the Muslims, a person seeks forgiveness for himself, his parents and the Muslims, this is a matter which is legislated.

رَّبِّ ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِمَن دَخَلَ بَيۡتِيَ مُؤۡمِنٗا

– My Lord! Forgive me, and my parents, and him who enters my home as a believer- like Nuh – alayhi as-Salaam- said.

واستغفر لذنبك وللمؤمنين والمؤمنات

– Seek forgiveness for your sins and the believing men and women. – Like Allaah said to our Prophet -sallAllaahu alayhi wa sallam.

Seeking forgiveness for a person, his parents, his relatives, and his Muslim brothers, the living and the dead, is a matter which is needed, and a person should do this a lot.’ [Taken from: http://www.alfawzan.af.org.sa/node/13605%5D

4 – Seeking Forgiveness for the Believers

From Ubadah bin as-Samitt -Radhi Allaahu anhu- who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

من استغفر للمؤمنين و للمؤمنات كتب الله له بكل مؤمن و مؤمنة حسنة

‘Whoever sought forgiveness for believing men and believing women, Allaah writes a good deed for him for every believing man and woman.’ [Collected by Tabrani and Albaani declared it to be Hasan in Saheeh al-Jamia no. 6026]

– See more at: http://www.miraathpublications.net/day-28-seeking-forgiveness/#sthash.nFPSRsaP.dpuf

[Short Clip] Benefit – Astaghfirullah – Dr Murtaza bin Baksh [Video|Urdu-En Subtitles]

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Benefit: Astaghfirullah [أستغفر الله] – Dr Murtaza bin Baksh [Hafidhahullah]

"Whenever I waiver and become indecisive" – Ibn Taymiyyah

Shaykhul-Islaam Ibn Taymiyyah (rahimahullah) said: 
“Indeed whenever I waiver and become indecisive in my mind about an issue, or about something or a situation [which is problematic for me] then I ask forgiveness of Allaah the Most High, a thousand times or more, or less until He opens my chest for me and solves the problem which I was confused about. Even if at that time I was in a market place, or in a masjid or in a mountain pass or a school, that does not prevent me from the remembrance [of Allaah] and asking for forgiveness until I achieve my objective.” 
[Al-‘Uqoodad-Durriyyah min Manaaqib Shaykhul-Islaam Ibn Taymiyyah by Ibn ‘Abdul-Haadee (d.748 H), page 5, Daar Kutub al-‘Ilmiyyah Print, with the checking of Muhammad Haamid al-Faqee].
 
Translation: Abu Abdillaah Bilaal Hussain (Mecca)
Post Courtesy : SalafiPublications mailing list

Increase of Provision through Forgiveness – Compiled & Translated by Umm Yahya

A) Hasan al Basri -Rahimullaah- mentioned:

‘That a man complained to him concerning drought so it was said seek forgiveness from Allaah, another complained about another matter so it was said seek forgiveness from Allaah, another complained about lack of rain for his land so it was said seek forgiveness from Allaah another complained of no offspring so it was said seek forgiveness from Allaah, then he (Hasan al Basri) recited.

ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُۥ كَانَ غَفَّارٗا ١٠ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا ١١ وَيُمۡدِدۡكُم بِأَمۡوَٰلٖ وَبَنِينَ وَيَجۡعَل
لَّكُمۡ جَنَّٰتٖ وَيَجۡعَل لَّكُمۡ أَنۡهَٰرٗا ١٢

<<Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.
He will send [rain from] the sky upon you in [continuing] showers
And give you increase in wealth and children and provide for you gardens and provide for you rivers. >> [Nuh: 10-12]

[Taken from: ‘Fath al-Bari’ Chapter: the Best Method of Seeking forgiveness]

B) al-Hafidh Emaad ad-Deen Isma’eel Ibn Katheer (d. 774 A.H.) -Rahimullaah- said in his Tafseer about the previous Ayaat:

‘If you repented to Allaah and sought forgiveness from Him and showed obedience to Him your Rizq (provision) would increase and rain would fall from the blessings of the skies, and the blessings of the earth would spring forth, crops would grow for you. You will be given abundant livestock. You will be aided with wealth and offspring; meaning that offspring and wealth would be given to you. And you will be given gardens that have numerous types of fruits and through out there will be rivers that flow in these gardens. This is the way of giving Dawa’ by encouragement.’

[Taken from: ‘Tafseer al-Qur’aan al-Atheem’ 4/p.536]

C) It is narrated from Abi Saeed Al-Khudri that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever performs Wudu and then says:
‘ Subhanaka Allahuma wabihamdika la ilaha ila anta astaghfiruka wa atooboo ilaika’
(‘Far are You O Allaah from imperfection, and You have all praise, there is none worthy of worship in truth except You, I seek forgiveness from You and I repent to You),
then this reward is written in a parchment and it is stamped with a seal and no falsehood can break it until the day of Judgment.’

[Taken from ‘Silsilah as-Saheehah’ No. 2333 declared Hasan by Shaykh al-Albaani]

Source : http://followingthesunnah.wordpress.com – Brother Abbaas Abu Yahya and Umm Yahya’s blog

Amazing is the affair of the Believer, verily all of his affair is Good – Ibn Qayyim al-Jawzeeyah

Source: From  “al-Waabil as-Sayyib”

On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (sallallaahu alayhi wa sallam said:

“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him” (Saheeh Muslim #2999)

From this we understand that the state of affairs for the believer changes in the life of this world. Shaykhul Islaam ibn Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:

One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.

The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.

The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).

The servant does not go outside of the fluctuation between these three states.

One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.

It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:

” ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ ”
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)

So how many of those whom Allaah has favored them:

“وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآ‌ۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬”
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)

How many show thanks to Allaah for these favours? Less than a few!

Or there is a (state of being) tested.

It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah. Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.

The other state is (a state of) sin.

It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.”